妙法蓮華經玄贊 1.91

1.91

第三攝取事門者，以十五句攝取十種功德事，為示現可說果、不可說果故。此中意說，十五句中攝十種功德事，為顯阿羅漢所得有為可說果、無為不可說果，有相、無相，麁、細異故。下隨應配；一攝取得功德有二句，謂諸漏已盡、無復煩惱；纏及隨眠二惑若在，不能攝取功德，由二惑亡故能攝取功德。二攝取諸功德有三句，謂得真自在、心善解脫、慧善解脫。此三句中得真自在一句降伏世間功德，世間之心不得自在，種種惑嬈；由得真自在故永離惑嬈。心善解脫、慧善解脫二句，降伏出世間學人功德，學人未得離二縛故。三攝取不違功德有一句，謂心善調伏，隨順如來教行故，猶如良馬善隨人心。四攝取勝功德有一句，亦如大龍有大威靈，神力圓滿故如龍也。五攝取所應作勝功德有一句，謂應作所作。所應作者依法供養恭敬，尊重如來故，非財供養名所應作，正行法供養者是所應作，彼已皆作此道諦法行供養佛故。六攝取滿足功德有一句，謂已辦所辦，滿足學地故。所學之地皆滿足故，得滅諦滿。七攝取過功德有三句，謂棄諸重擔，逮得己利，盡諸有結。初句過愛故，生死重擔莫過貪愛，今已過故。次句過求命供養恭敬等故，諸求供養恭敬皆為資命，今得己利已證涅槃，過於邪命求利養等。後句過上下界，已過學地故。有結者謂九結，今已過有學之地，過上下界故盡諸有結。八攝取上上功德有一句，謂正智解脫。解脫者無為果，諸德之中最上上故。九攝取應作利益眾生功德有一句，謂至心自在。由得神通得心自在，及自內心離繫縛故攝取利益之行。十攝取上首功德有一句，謂第一究竟，謂波羅蜜多聲聞堪到彼岸，勝餘鈍類故。應說頌曰：「初二名攝取，　次三攝諸德，　順勝作滿足，　如次配四句，　三句名攝過，　過愛、命二界，　上上、利、上首，　各一名攝德。」此經六句，攝取十德中唯攝三德：一攝取功德有二句，謂諸漏已盡、無復煩惱。二攝取過功德有二句，謂逮得己利、盡諸有結，過求邪命，及過邪二界。三攝取應作利益眾生功德有一句，謂至心自在。阿羅漢是總，所以不取，唯下十五句攝功德故。《成唯識》中，阿羅漢有三：應已永害煩惱賊故，應受世間妙供養故，應不復受分段生故。上上起門攝應永害賊無分段生；總別相門攝應受妙供養；攝取事門非彼三攝，彼三但約決定義說，一切阿羅漢不過三種故（攝取事門唯俱解脫到彼岸者之所成故。又上上起門永害煩惱，總別相門堪受妙供，攝取事門無分段生死宗義配之，非理定爾。新翻經云「除阿難陀，獨居學地」，此中略文）。

Third, the section on subsuming things: with fifteen phrases, ten kinds of meritorious qualities are subsumed in order to demonstrate expressible fruition and inexpressible fruition. The intention here is to say: the fifteen phrases subsume ten kinds of meritorious qualities in order to reveal the arhat's obtained conditioned, expressible fruition and unconditioned, inexpressible fruition, because of the distinctions between having signs and being signless, and coarse and subtle. Below, they are correlated accordingly:
First, subsuming the acquisition of virtue has two phrases: namely, "their outflows having run out" and "no longer having afflictions." If the two delusions of entanglements and latencies remain, one cannot subsume virtue; because the two delusions have perished, one can subsume virtue.
Second, subsuming various virtues has three phrases: namely, "having obtained true mastery," "their minds well liberated," and "their wisdom well liberated." Among these three phrases, the one phrase "having obtained true mastery" subjugates worldly virtues. The worldly mind cannot attain mastery and is troubled by various delusions; by obtaining true mastery, one is forever separated from such troubles. The two phrases "their minds well liberated" and "their wisdom well liberated" subjugate the virtues of transworldly trainees (śaikṣa), because trainees have not yet been freed from the two bondages.
Third, subsuming non-transgression virtue has one phrase: namely, "their minds well subdued," because they accord with the Tathāgata's teaching and practice, just like a fine horse that readily accords with a person's mind.
Fourth, subsuming superior virtue has one phrase: also "like great dragons," possessing great awe-inspiring spiritual power, because their spiritual powers are complete, they are like dragons.
Fifth, subsuming the superior virtue of what ought to be done has one phrase: namely, "having done what was to be done." What ought to be done means making offerings and paying reverence and respect to the Tathāgata in accordance with the Dharma; making offerings of material wealth is not called what ought to be done, but properly practicing the offering of the Dharma is what ought to be done, because they have already performed all these Dharma practices of the truth of the path to make offerings to the Buddha.
Sixth, subsuming complete virtue has one phrase: namely, "having accomplished what had to be accomplished," because they have completed the stage of training (śaikṣa-bhūmi). Because the stages to be trained in have all been completed, they attain the completion of the truth of cessation.
Seventh, subsuming transcendent virtue has three phrases: namely, "having cast aside their heavy burdens," "having attained their own benefit," and "having exhausted all fetters of existence." The first phrase transcends craving, because among the heavy burdens of saṃsāra, none exceeds greedy craving, which they have now transcended. The next phrase transcends seeking livelihood, offerings, reverence, and so forth, because all seeking after offerings and reverence is to maintain life; having now attained their own benefit and already realized nirvāṇa, they transcend seeking gain through wrong livelihood and the like. The final phrase transcends the upper and lower realms, because they have already transcended the stage of training. Fetters of existence refers to the nine fetters; having now transcended the stage of the trainee and transcended the upper and lower realms, they have exhausted all fetters of existence.
Eighth, subsuming supreme virtue has one phrase: namely, "liberated through right wisdom." Liberation is the unconditioned fruition, which is the most supreme among all virtues.
Ninth, subsuming the virtue of acting to benefit sentient beings has one phrase: namely, "reaching mastery of mind." By obtaining supernatural powers, they obtain mastery of mind, and because their inner minds are freed from bonds, they subsume practices that benefit [others].
Tenth, subsuming foremost virtue has one phrase: namely, "the foremost and most ultimate," meaning that as śrāvakas of the pāramitās, they are able to reach the other shore, surpassing other, duller types.
One should state the verse:
"The first two are called subsuming acquisition; / The next three subsume various virtues. / According, superior, doing, and complete / Are correlated in sequence with four phrases. / Three phrases are called subsuming transcendence: / Transcending craving, livelihood, and the two realms. / Supreme, beneficial, and foremost / Each singularly names a subsumed virtue."
The six phrases in this sūtra subsume only three among these ten virtues:
First, subsuming virtue has two phrases: namely, "their outflows having run out" and "no longer having afflictions."
Second, subsuming transcendent virtue has two phrases: namely, "having attained their own benefit" and "having exhausted all fetters of existence," transcending the seeking of wrong livelihood and transcending the wrong two realms.
Third, subsuming the virtue of acting to benefit sentient beings has one phrase: namely, "reaching mastery of mind."
"Arhat" is the general term and is therefore not taken, because only the fifteen phrases below subsume virtues.
In the Vijñaptimātratāsiddhi, there are three [meanings of] arhat: because they ought to have forever slain the thieves of affliction; because they are worthy to receive exquisite offerings from the world; and because they ought no longer receive fragmented births. The section on mutual successive arising subsumes forever slaying thieves and having no fragmented births. The section on general and particular characteristics subsumes being worthy to receive exquisite offerings. The section on subsuming things is not subsumed by those three, for those three are explained only according to definitive meanings, as all arhats do not exceed those three kinds. (The section on subsuming things is accomplished only by those who are doubly liberated and have reached the other shore. Furthermore, matching the section on mutual successive arising to forever slaying afflictions, the section on general and particular characteristics to being fit to receive exquisite offerings, and the section on subsuming things to having no fragmented saṃsāra is an attribution by doctrinal tenets, not an absolute necessity in principle. The newly translated sūtra says: 'except Ānanda, who alone resided in the stage of training'; this is omitted in the present text.)